(.;. i With specification ofth end or purpose for which tl,< baptism is effected. This is usually indicated by e«c: as Qam ovopa, Matt, xxviii, 19, and
frequently; Iftairriafhiutv u'r Xpiar&v . . . tic rbv Rom. vi, 3, al. ; tic rbv Mwvarjv i/3ax- ria9qaav,l Cor. x, 3; u'r j'j. awfia ipairriaBnpev, xii, irrta9j)Tw iKaeroc. . . . tit- dftaiv aftapnwv, Acts ii. ."•-<, etc. In ft etains its proper
?ignificancy, as indicating tin- terminus ad quern, ami tropically, that for which, or uith ./ view /,, which the thing is done, modified according as this is a person
I or a thing. Thus, to be baptized for Mose*;, means to be baptized with a view to following or being subject to the rule of Moses; to be baptized for Christ means to be baptized with a view to becoming a true follower of Christ; to be baptized for his death means to be
| baptized with a view to the enjoyment of the benefits of his death ; to be baptized for the remission of sins means to be baptized with a view to receiving this ; to be baptized for the name of any one means to be bap- tized with a view to the realization of all that the meaning of this name implies, etc. In one passage Paul uses oirifj to express the end or design of baptism, /x(— TiZi'i^uvoi i'—'to riitv vtKpwv, 1 Cor. xv, 29; but here the involved idea of substitution justifies the use of the preposition. Instead of a preposition, the geni- tive of object is sometimes used, as iia7TTiapa ptra- voiaq, Luke iii, 3, al. =/3ft<rr(cr/.'a tig ptravo'iav, the baptism which has /ifravoia as its end and purpose.
(4.) With specification of the ground or basis on ichich the baptism rests. This is expressed by the use of iv in the phrases iv cvopan rii'oc, and once by the use of i-rri with the dative, Acts ii, £8: "to be baptized on the name of Christ, i. e. so that the baptism is ground- ed on the confession of his name" (Winer, p. 469). Some regard these formula? as identical in meaning with those in which tir is used with ovopa, but the more exact scholars view them as distinct.
The two last-mentioned usages are peculiar to the N. T., and arise directly from the new significancy which its writers attached to baptism as a rite.
II. Non-ritued Baptisms mentioned in the X. T. — These are :
1. The baptism of xdensils and articles of furniture, Mark vii, 4, 8.
2. The baptism of persons, Mark vii, 3, 4; Luke xi, 38, etc.
These are the only instances in which the verb or noun is used in a strictly literal sense in the N. T., and there may be some doubt as to whether the last instance should not be remanded to the head of ritual baptisms. These instances are chiefly valuable as bearing on the question of the mode of baptism ; they show that no special mode is indicated by the mere use of the word baptize, for the washing of cups, of couches, and of persons is accomplished in a different > manner in each case: in the first by dipping, or im- mersing, or rinsing, or pouring, or simply wiping with a wet cloth ; in the second by aspersion and wiping; and in the third by plunging or stepping into the bath.
3. Bajitism cf affliction, Mark x, 38, 39; Luke xii, 50. In both these passages our Lord refers to his im- pending sufferings as a baptism which he had to un- dergo. Chrysostom, and some others of the fathers, understand this objectively, as referring to the purga- tion which his sufferings were to effect (see the pas- sages in Suicer, Tins. s. v. fidima/ia, i, 7); but this does not seem to be the idea of the speaker. Our Lord rather means that his sufferings were to come on him as a mighty overwhelming torrent (see Kumol on Matt, xx, 22, -3; Blomfield, ibid.). Some inter- preters suppose there is an allusion in this language to submersion as essential to baptism (see Olshausen in loc. ; Meyer on Mark x, 3*~) ; but nothing more seems to be implied than simply the being overwhelmed in a figurative sense, according to what we have seen to be a common use of the word by the classical writers.
1. Baptism with the Spirit, Matt, iii, 11 ; Mark i, 8; Luke iii, 16; John i, 33; Acts 5,5; xi,16; 1 Cor. xii, 13. In the first of these passages it is said of our Lord that he shall baptize with the Holy Spirit and with tire. Whether this be taken as a hendiadys the Spirit as fire, or as pointing out. two distinct baptisms, the one by the Spirit, the other by lire; and whether, on the latter assumption, the baptism by fire means the destruction by Christ of his enemies, or the miraculous endowment of his apostles, it does not concern us at present to inquire. Respecting the intent of baptism
BAPTISM
G41
BAPTISM
by the Spirit, there can bo little room for doubt or dif- I ference of opinion ; it is obviously a figurative mode of describing the agency of the Divine Spirit given ! through and by Christ, both in conferring miraculous endowments and in purifying and sanctifying the | heart of man. By this Spirit the disciples were bap- J tized on the day of Pentecost, when " there appeared ' unto them cloven tongues of lire, and it sat upon each ; of them ; and they were all filled with the Holy Ghost, j and they began to speak with tongues as the Spirit , gave them utterance" (Acts ii, 3, 4); by this Spirit men are saved when they are ''born again of Mater and of the Spirit" (John iii, u) , when they receive j " the washing of regeneration and renewing of the j Holy Ghost" (Tit. iii, 5); and when there is the put- ting away from them of the tilth of the flesh, and the)' have the answer of a good conscience toward God (1 j Pet. iii, 21) ; and by this Spirit believers are baptized ; for one body, when through his gracious agency they | receive that Spirit, and those impulses by which they j are led to realize their unity in Christ Jesus (1 Cor. j xii, 18). Some refer to the Spirit's baptism also, the apostle's expression, iv ftcnvrtcr^ia, Eph. iv, 5 ; but the common and more probable opinion is that the refer- ence here is to ritual baptism as the outward sign of that inner unity which the tic; Kvpioc and the ptia j iritmc. secure and produce (see Alford, Ellicott, Meyer, Matthies, etc. etc. in foe). In this figurative use of the term " baptism" the tertium eomparatiords is found j by some in the Spirit's being viewed as the element in which the believer is made to live, and in which he receives the transforming influence ; while others find it in the biblical representation of the Spirit as com- ing upon men, as poured upon them (Isa. xxxii, 15; Zech. xii, 10; Joel ii, "28 ; Acts ii, 17), and as sprinkled on them like clean water (Ezek. xxxvi, 25).